Esther

As
stated in the introduction to this volume, the express purpose of the
commentaries in this series is "to help you [i.e., the reader] with the
difficult but vital task of bringing an ancient message into a modern
context" (p. 9). In order to fulfill this aim the discussion of each
passage is divided into three parts: "Original Meaning," "Bridging
Contexts," and "Contemporary Significance." The middle section attempts
to discern "timeless" principles from the biblical text; the last
section looks for "contemporary situations, problems, or questions that
are truly compatible to those faced by the original audience" (p. 12).
The challenge for such a combination of tasks is to do each part well,
particularly the biblical exposition. All too often, in commentaries
that stress application, the details of the biblical data are just
given a nod and then are used as a springboard to focus on what are
deemed to be some important issues of modern relevance.

This
work by Jobes admirably succeeds in providing its readers with what is
promised. The quality of the scholarly effort behind the treatment of
the biblical text is evident in at least two ways. To begin with, the
volume begins with a more extensive introduction than one might expect
from this kind of series (pp. 19-55). This introduction presents
pertinent information about the historical background of the Jews in
the post-exilic period under Persian rule, explores questions
concerning the authorship and date of the composition of the book of
Esther, and defends its historicity. There is also a very helpful
discussion of the nature and power of biblical narrative-that is,
readers should not try to force it to imitate the modern genre of a
pure history book nor should they miss the means by which the account
draws one into the story-line in order to communicate its message. As
Jobes says, "Rather than deciding whether the book of Esther is history
or literature, the real question is how to understand it as both" (p.
37; my emphasis).

Esther, of course, is the only book of the
Bible that does not mention God. Nevertheless, Jobes believes that its
primary theological point is that God is faithful "to fulfill his
covenant promises through his providence" (pp. 38, 46, passim; cf. "A
Theological Postscript," pp. 233-42). This theological truth, she
proposes, is communicated through the events and surprising
coincidences of the narrative, that has as its dominant motif the
banquet. While for Jews Esther continues to be read in the feast of
Purim, which celebrates their preservation as a people, the book can
also remind Christian believers that God works in the details of
everyday life; when he seems most absent, he might actually be most at
work (pp. 37-49). The introduction closes with an up-to-date annotated
bibliography pp. 52-55).

A second verification of Jobes
scholarly work is apparent in the "Original Meaning" part of the
exposition of each passage. On the one hand, she provides sufficient
historical details, cultural information, and textual insights (note,
e.g., her comments on the differences between the Masoretic text and
the Septuagint version, pp. 224-28) to inform her discussions; on the
other hand, Jobes is sensitive as well to the literary techniques and
flavor of the narrative. An example of the latter are her comments on
the satiric tone of the book's handling of the irrevocability of the
laws of Persia and Media (under 1:13-22). Modern readers might focus
all of their energies in seeking explicit ancient corroboration of that
legal position, but in so doing they can miss the text's humor and
parody: although the threat of extinction is serious and real,
ultimately-in light of the complete story-this sort of human hubris is
baseless and even self-condemning (pp. 78-83).

The
"Contemporary Significance" sections usually offer applications at the
level of the individual believer, and there are instances of
extrapolating lessons to church communities and beyond. Jobes also
handles several critiques that have been launched against this
canonical book. Thus, she engages the views of more radical feminism
and, as a woman, is able to demonstrate the text's abiding worth.
Esther is no "feminist tract," but it does deal openly with the
dynamics of gender roles in a specific socio-historical setting (e.g.,
pp. 70-76). In addition, Jobes does not avoid wrestling with awkward
passages, such as the sexual and moral problems of Esther's conundrum
of becoming part of King Xerxes' harem (2:12-18, pp. 10-15) or the
killing of thousands by the Jews by order of the decrees of the king
and Esther (9:1-19, pp. 194-211).

My only caveat in terms of
some of the application discussions is that I would deal more
explicitly with the socio-political implications for today; and, as a
premillennialist, I would not "spiritualize" the divine vindication of
God's people and plan and project it into our destiny "beyond death'
(see pp. 220f.). My conviction is that these wrongs will be made right
within our own human history on this earth. These are just quibbles,
however, not meant to diminish my appreciation of Jobes' commentary.

I
heartily endorse this volume. This is the first in the series that I
have read, and my hope is that the others that have appeared might be
of equal value. I have already begun to recommend Jobes's work to my
classes as an example of a happy wedding of exegesis and
contextualization. This volume can also serve as an encouragement to my
female students of the positive contributions they can make to what has
historically been the male-dominated field of biblical studies.